Doctrine Analysis
Doctrine Analysis: Ezekiel (Full Book, Chapters 1–48)
Purpose
This matrix walks the entire book of Ezekiel, chapter by chapter, mapping every chapter to the doctrine(s) it carries, the risk tier governing translation of that doctrine (per doctrine_risk_registry.json), the specific Bengali translation hazards involved, and the review routing required in Phase 2 Step 17. Chapters that introduce no new doctrinal or terminological load are explicitly marked “reviewed — no new doctrine” rather than omitted, per the PRD full-book-coverage mandate. The core passage, Ezekiel 37:1–14, is treated as the theological anchor within Section VII but does not limit the scope of this analysis.
Doctrine names, risk tiers, and routing below are copied verbatim from doctrine_risk_registry.json and must never be altered independently of that file.
I. Call and Commission (Ezekiel 1–3)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 1 | 1:1-3, 1:28 | The Glory and Sovereignty of God | Critical | Opening throne-vision fixes মহিমা (glory) as a visual, geographically trackable term from the book’s first verse; the “hand of the LORD” idiom (1:3) belongs to inspiration_and_authority_of_prophetic_word (High) and must render সদাপ্রভুর হাত literally, not idiomatically softened. | Human theologian |
| 2 | 2:1-10 | The “Son of Man” Address and the Prophetic Office; Inspiration and Authority of the Prophetic Word | High | First occurrence of বেন־אָדָם (“son of man”). Standing translator note required here establishing হে মানব as the fixed rendering, explicitly distinguished from NT মনুষ্যপুত্র (Christ’s title), before the address recurs 90+ more times. | Human theologian |
| 3 | 3:1-3 (eating the scroll); 3:16-21 (watchman charge) | Inspiration and Authority of the Prophetic Word; The Watchman and Prophetic Accountability; Individual Responsibility for Sin | High / High / Critical | 3:16-21 is the watchman doctrine’s first, defining occurrence — প্রহরী must carry personal life-and-death accountability, not passive observation. First individual-responsibility language (“if he does not turn… his blood I will require at your hand”) anticipates ch. 18 and must be worded consistently with that chapter’s later rendering. | Human theologian |
II. Judgment Sign-Acts against Jerusalem (Ezekiel 4–7)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 4 | 4:1-17 | Judgment on Jerusalem | Critical | Siege sign-act (brick, lying on side, rationed food) is historically specific (dated to the actual 586 BC siege), not a symbolic cosmic-age marker; preserve concrete, dated realism in translation rather than allegorizing language. | Human theologian |
| 5 | 5:1-17 | Judgment on Jerusalem | Critical | Shaved-hair sign-act; messenger formula (כֹּה־אָמַר אֲדֹנָי יְהוִה) first recurs here at scale — প্রভু সদাপ্রভু এই কথা বলেন must be fixed identically at every future occurrence. | Human theologian |
| 6 | 6:1-14 | Covenant Unfaithfulness and Idolatry; Judgment on Jerusalem | High / Critical | High places (বামা/উচ্চস্থান) and idols (প্রতিমা) both introduced at scale here; strong, uniform register required across all ~40 future idols occurrences. | Human theologian |
| 7 | 7:1-27 | Judgment on Jerusalem | Critical | ”The day” / day of wrath (যোম יְהוָה) formula first appears; must render সদাপ্রভুর দিন / ক্রোধের দিন as a linear, historical, dated event, not a cyclical cosmic-age ending (guarding against a yuga-cycle misreading). | Human theologian |
III. The Departure of the Glory (Ezekiel 8–11)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 8 | 8:1-18 | God’s Presence Departing; Covenant Unfaithfulness and Idolatry | Critical / High | Idolatry inside the temple itself is the narrative trigger for departure; জঘন্য কর্ম/ঘৃণ্য কাজ (abomination) vocabulary must be held at maximum severity register here, matching ch. 6. | Human theologian |
| 9 | 9:1-11 | Judgment on Jerusalem; God’s Presence Departing | Critical | The mark on the foreheads of the faithful (9:4-6) is a discrete sign (אוֹת) distinct from, though thematically related to, individual responsibility in ch. 18; do not conflate the two “marking” concepts in translator notes. | Human theologian |
| 10 | 10:1-22 | God’s Presence Departing | Critical | Glory moves temple → threshold; মহিমা’s physical trajectory must be tracked with identical vocabulary to ch. 8-9 and to the reversed return sequence in ch. 43, or the book’s central plot arc becomes untraceable in Bengali. | Human theologian |
| 11 | 11:19-23 | God’s Presence Departing; The New Heart and New Spirit (first occurrence) | Critical | Glory’s final departure to the Mount of Olives (11:22-23) closes the departure sequence. 11:19-20 gives the doctrine’s first occurrence of নতুন হৃদয় ও নতুন আত্মা and পাথরের হৃদয়/মাংসের হৃদয় — fix noun-phrases here for consistency through 18:31, 36:26, 37:14. | Human theologian |
IV. Sign-Acts and Parables of Judgment (Ezekiel 12–19)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 12 | 12:1-28 | Judgment on Jerusalem | Critical | Exile sign-act (packing baggage); reviewed — reinforces ch. 4-7 vocabulary, no new terms. | Human theologian |
| 13 | 13:1-23 | Inspiration and Authority of the Prophetic Word | High | Condemnation of false prophets sharpens the true/false prophecy contrast the whole book depends on; ফলস ভাববাদী language must remain clearly distinguishable from Ezekiel’s own authorized ভাববাণী, guarding against a reading that relativizes all prophetic claims equally (a risk if softened toward a generic “spiritual insight” framing). | Human theologian |
| 14 | 14:1-11 (idolatry); 14:12-20 (individual accountability) | Covenant Unfaithfulness and Idolatry; Individual Responsibility for Sin | High / Critical | 14:12-20’s four case-studies (sword, famine, beasts, plague) establish that each individual bears his own guilt even within a corporately judged nation — critical groundwork for ch. 18’s fuller argument; নেফেশ/প্রাণ vocabulary must not default to আত্মা here either. | Human theologian |
| 15 | 15:1-8 | Covenant Unfaithfulness and Idolatry | High | Vine parable (Jerusalem as useless wood); reviewed — no new terms, reinforces existing covenant-unfaithfulness vocabulary. | Human theologian |
| 16 | 16:1-59 (harlotry); 16:60-63 (covenant restored) | Covenant Unfaithfulness and Idolatry; Everlasting Covenant of Peace (first occurrence) | High | Extended marriage-unfaithfulness metaphor (זָנָה) requires the strongest formal register available in Bengali given honor-shame sensitivity in both Hindu and Muslim communal contexts; 16:60’s ברית עולם is the doctrine’s first occurrence — চিরস্থায়ী নিয়ম must be fixed here for reuse at 34:25-31 and 37:26-28. | Human theologian |
| 17 | 17:1-24 | Covenant Unfaithfulness and Idolatry; Reunification and Davidic Hope (anticipatory) | High | Eagle/vine riddle-parable; 17:22-24’s messianic “tender sprig” planted on a high mountain anticipates ch. 34 and 37’s Davidic-shepherd hope — flag continuity for teaching notes even though the doctrine’s full weight lands later. | Human theologian |
| 18 | 18:1-32 | Individual Responsibility for Sin (core chapter) | Critical | The chapter’s defining occurrence. נֶפֶש must render প্রাণ/ব্যক্তি, never আত্মা (Vedantic ātman-immortality risk). ধার্মিকতা here is covenantal-behavioral, not the Romans-baseline forensic sense — mandatory divergence note (see Core Glossary Section C) required at every occurrence in this chapter. 18:31’s নতুন হৃদয় ও নতুন আত্মা is imperative mood (“get yourselves a new heart”), distinct from 36:26’s promissory mood — preserve the grammatical distinction. | Human theologian |
| 19 | 19:1-14 | Judgment on Jerusalem; Reunification and Davidic Hope (negative counterpart) | Critical / High | Lament over Judah’s failed princes (lion cubs, uprooted vine); reinforces judgment vocabulary, sets up the positive Davidic hope of ch. 34 and 37 by contrast — no new terms, but flag the intentional contrast for teaching notes. | Human theologian |
V. Further Indictments and the Individual (Ezekiel 20–24)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 20 | 20:1-32 (rebellious history); 20:12-24 (Sabbath) | Covenant Unfaithfulness and Idolatry; Sabbath as Covenant Sign; The Glory and Sovereignty of God (“for my name’s sake,” 20:22,44) | High / Medium / Critical | First full occurrence of the “for my name’s sake” refrain (לְמַעַן שְׁמִי → আমার নামের জন্য) — must consistently undercut any merit-based reading of why God acts, matching the Romans-baseline grace doctrine’s anti-merit framing. বিশ্রামবার (Sabbath) here is historical-narrative usage; must render identically to ch. 46’s later liturgical usage. | Human theologian |
| 21 | 21:1-32 | Judgment on Jerusalem | Critical | Sword-song oracle; reviewed — reinforces existing judgment vocabulary, no new terms. | Human theologian |
| 22 | 22:1-31 | Judgment on Jerusalem; Covenant Unfaithfulness and Idolatry | Critical / High | Catalog of Jerusalem’s sins (bloodguilt, idolatry, oppression); রক্ত/রক্তপাত (bloodguilt) recurs at legal-liability strength, not merely physical-substance sense. | Human theologian |
| 23 | 23:1-49 | Covenant Unfaithfulness and Idolatry | High | Oholah/Oholibah extended harlotry metaphor (sister-cities); same formal-register requirement as ch. 16. | Human theologian |
| 24 | 24:1-27 | Judgment on Jerusalem | Critical | Boiling-pot sign-act; death of Ezekiel’s wife as a sign of the coming loss of the temple (“the delight of your eyes”) — preserve the sign-act’s emotional and theological weight without domesticating it into generic bereavement language. | Human theologian |
VI. Judgment on the Nations (Ezekiel 25–32)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 25 | 25:1-17 | Judgment on the Nations | High | Oracles against Ammon, Moab, Edom, Philistia; establishes জাতি/জাতিগণ (never পরজাতি) as the fixed rendering for גּוֹיִם under judgment — see Core Glossary Section C divergence note. | Human theologian |
| 26–28 | 26:1-28:26 | Judgment on the Nations | High | Tyre oracles; 28:11-19’s king-of-Tyre lament uses Eden/garden-of-God imagery ironically — must be distinguished from the positive Eden typology of ch. 36 and 47 (same term, opposite rhetorical function; flag both for teaching notes). | Human theologian |
| 29–32 | 29:1-32:32 | Judgment on the Nations | High | Egypt/Pharaoh oracles; Pharaoh explicitly likened to a תַּנִּין (sea monster/dragon, 29:3, 32:2) — render সামুদ্রিক দানব/কুমির, never serpent-deity-adjacent vocabulary, given collision risk with Bengal’s living Manasa Devi folk-serpent cult. | Human theologian |
VII. The Watchman Renewed and the Turn to Restoration (Ezekiel 33–37)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 33 | 33:1-9 (watchman renewed); 33:10-20 (individual responsibility restated) | The Watchman and Prophetic Accountability; Individual Responsibility for Sin | High / Critical | Renewed commission after Jerusalem’s fall recapitulates 3:16-21 and 18:1-32 nearly verbatim — Bengali rendering must match those earlier chapters exactly for the recapitulation to be recognizable to readers. | Human theologian |
| 34 | 34:1-31 | Reunification and Davidic Hope; Covenant Unfaithfulness and Idolatry (false shepherds) | High | মেষপালক (shepherd) used identically for both the failed human shepherds (rebuke) and God’s/the Davidic shepherd’s future rule (hope) — the contrast, not a vocabulary switch, carries the theology; আমার দাস দায়ূদ (34:23-24) is this doctrine’s first occurrence, typological, requiring the mandatory teaching note connecting it to the Romans-baseline দায়ূদের বংশ doctrine. | Human theologian |
| 35 | 35:1-15 | Judgment on the Nations | High | Oracle against Mount Seir/Edom; reinforces ch. 25 vocabulary, no new terms. | Human theologian |
| 36 | 36:1-15 (land restored); 36:16-38 (name’s sake, new heart) | The Glory and Sovereignty of God; The New Heart and New Spirit; God’s Presence Returning (anticipatory) | Critical | 36:22-23 is the doctrine’s clearest “for my name’s sake” statement — must be rendered so that restoration is explicitly grounded in God’s own honor, not Israel’s merit (guards against both a karma-merit misreading and an Islamic weighed-deeds misreading). 36:26-27 is the New Heart and New Spirit doctrine’s promissory-mood occurrence (contrast with 18:31’s imperative mood) and directly precedes 37:14’s fulfillment — fixed noun-phrase রেন্ডারিং mandatory. | Human theologian |
| 37 | 37:1-14 (dry bones — core passage); 37:15-28 (two sticks reunited) | Restoration and the Valley of Dry Bones; The New Heart and New Spirit; Reunification and Davidic Hope; Everlasting Covenant of Peace; God’s Presence Returning (anticipatory) | Critical | Theological anchor of the curriculum. The fourfold רוּחַ wordplay (Spirit/breath/wind/my Spirit, vv. 1,5,6,8,9,10,14) cannot be carried by one Bengali word; mandatory translator note required wherever the Bengali text is forced to vary lexically (নিঃশ্বাস/বায়ু/আত্মা). Must never render with পুনর্জন্ম; frame explicitly as corporate/national restoration imagery that only typologically anticipates individual bodily resurrection (পুনরুত্থান), not a literal identical claim. 37:24-25’s আমার দাস দায়ূদ and 37:26’s শান্তির নিয়ম/চিরস্থায়ী নিয়ম must match ch. 16 and 34 exactly. | Human theologian |
VIII. Gog and Magog (Ezekiel 38–39)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 38 | 38:1-23 | Gog and Magog / Eschatological Judgment of the Nations | High | গোগ ও মাগোগ transliterated as proper names, never translated for meaning; “latter days” (בְּאַחֲרִית הַיָּמִים → শেষ কালে) must be distinguished from the historical, dated “day of the LORD” formula used in chs. 7 and 30. | Human theologian |
| 39 | 39:1-29 | Gog and Magog / Eschatological Judgment of the Nations; The Glory and Sovereignty of God (recognition formula, 39:6-7,22,28); The New Heart and New Spirit (39:29, “I will not hide my face… when I pour out my Spirit”) | High / Critical | Mandatory teaching note distinguishing Ezekiel’s own near-historical horizon from Revelation 20:8’s later, non-identical reuse of the same names, to prevent readers collapsing two distinct eschatological timelines into one. | Human theologian |
IX. The Vision of the New Temple and the Land (Ezekiel 40–48)
| Ch. | Key Passages | Doctrine(s) | Risk | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|
| 40 | 40:1-49 | The Vision of the New Temple | High | Opening architectural measurements; the exhaustive detail itself carries theological weight (an ordered, deliberate divine plan, not vague hope) and must not be abbreviated or summarized away in translation. | Human theologian |
| 41–42 | 41:1-42:20 | The Vision of the New Temple | High | Continued measurements of the temple interior and chambers; reviewed — reinforces ch. 40’s vocabulary, no new doctrinal terms. | Human theologian |
| 43 | 43:1-12 | God’s Presence Returning (climax); The Vision of the New Temple | Critical | The glory’s return by the reversed route of chs. 10-11 is the book’s theological climax; মহিমা vocabulary must be identical to the departure sequence so Bengali readers recognize the resolution. 43:7’s “place of my throne” (আমার সিংহাসনের স্থান) must not be flattened to generic “holy place.” | Human theologian |
| 44 | 44:1-31 | The Vision of the New Temple; Holiness and Gradated Priestly Access | High / Medium | The one context in the curriculum where the ritual-purity pair অশুচি/শুচি is textually correct (distinct from পবিত্র elsewhere); native-speaker review should confirm the two vocabulary sets are not confused in the same teaching unit. সাদোকের সন্তানগণ (sons of Zadok) as proper name; doctrinal point is the gradated-holiness principle it illustrates. | Human theologian (44 overall) / Native speaker (44:10-31 holiness-access detail) |
| 45–46 | 45:1-46:24 | The Vision of the New Temple; Sabbath as Covenant Sign (46:1-12) | High / Medium | Sacrificial vocabulary (হোমবলি/পাপার্থক বলি/ভক্ষ্য নৈবেদ্য) follows established Bengali OT convention; বিশ্রামবার here (liturgical-calendar usage) must match ch. 20’s historical-narrative usage exactly. Prince’s (রাজপ্রধান) duties reinforce ch. 34/37’s “prince not king” distinction. | Human theologian (45) / Native speaker (46 Sabbath-calendar detail) |
| 47 | 47:1-12 (river); 47:13-23 (land boundaries, sojourner) | River of Living Water and Cosmic Renewal; Inclusion of the Sojourner | High / Medium | River’s source must remain explicitly the temple/God’s presence for the NT typological chain (John 7:38; Revelation 22:1-2); mandatory teaching note connecting Eden (Gen 2) → Ezekiel 47 → Revelation 22. প্রবাসী (sojourner, 47:22-23) inclusion in land inheritance is theologically significant, continuous with the Unity of Jews and Gentiles doctrine in the Romans baseline. | Human theologian (47:1-12) / Native speaker (47:13-23) |
| 48 | 48:1-29 (tribal allotments); 48:30-35 (city gates, YHVH Shammah) | The Vision of the New Temple; God’s Presence Returning (book’s thesis statement); Inclusion of the Sojourner | Critical / High | 48:35’s সদাপ্রভু-শাম্মা (“সদাপ্রভু সেখানে আছেন”) is the book’s climactic thesis statement and must be treated with the same fixed-rendering discipline the Romans baseline gives Romans 1:16-17 — transliterate the proper name and gloss its meaning identically at every future reference across the curriculum. | Human theologian |
Risk Summary (must match doctrine_risk_registry.json exactly)
| Tier | Count | Review Routing |
|---|---|---|
| Critical | 7 | Human theologian (every occurrence) |
| High | 10 | Human theologian |
| Medium | 3 | Native speaker review |
| Low | 0 | — |
| Total doctrines | 20 | 17 theologian-routed, 3 native-speaker-routed, 0 automated-only |
Doctrines by tier (verbatim from registry):
- Critical (7): The Glory and Sovereignty of God; Individual Responsibility for Sin; Judgment on Jerusalem; God’s Presence Departing; God’s Presence Returning; The New Heart and New Spirit; Restoration and the Valley of Dry Bones.
- High (10): Inspiration and Authority of the Prophetic Word; The Watchman and Prophetic Accountability; Covenant Unfaithfulness and Idolatry; Judgment on the Nations; Reunification and Davidic Hope; Everlasting Covenant of Peace; The Vision of the New Temple; River of Living Water and Cosmic Renewal; Gog and Magog / Eschatological Judgment of the Nations; The “Son of Man” Address and the Prophetic Office.
- Medium (3): Holiness and Gradated Priestly Access; Inclusion of the Sojourner; Sabbath as Covenant Sign.
- Low (0): None identified for Ezekiel; every doctrinal thread in this book carries at least Medium-tier translation stakes given the density of Critical/High cultural-collision risk (idolatry vocabulary, resurrection vocabulary, divine-name vocabulary) documented in
08_core_glossary.md.
Every chapter of Ezekiel (1–48) is accounted for above, either as a load-bearing doctrinal occurrence or as an explicit “reviewed — no new doctrine/terms” notation. No chapter is silently omitted.
Critical Risk Doctrines
The Glory and Sovereignty of God
Bengali name: ঈশ্বরের মহিমা ও সার্বভৌমত্ব
Key terms: lord_god_sovereign, yhvh_covenant_name, glory, recognition_formula, messenger_formula, for_my_names_sake
Review routing: Human theologian
Ezekiel’s argument depends on the covenant name YHWH (সদাপ্রভু), not merely a generic honorific title. Bengali readers from a Hindu devotional background may default to reading divine sovereignty through an Ishvara/avatar framework of many manifest deities sharing power, while Muslim-background readers may read sovereignty through tawhid in a way that flattens YHWH’s self-revealing, relational, covenant-keeping character into an abstract, unknowable divine will. Both readings must be guarded against by consistent, unqualified use of সদাপ্রভু and প্রভু সদাপ্রভু.
Individual Responsibility for Sin
Bengali name: পাপের জন্য ব্যক্তিগত দায়বদ্ধতা
Key terms: nephesh, righteousness, turn_repent, watchman
Review routing: Human theologian
Ezekiel 18’s נֶפֶש (“the soul who sins shall die”) must not be rendered আত্মা, which risks importing a Vedantic ātman concept of an indestructible eternal soul untouched by bodily death — the opposite of Ezekiel’s claim that the whole person dies for sin. Equally, the chapter’s conduct-based righteousness (ধার্মিকতা) must be flagged against being misread as works-based salvation contradicting the Romans-baseline forensic sense of the same Bengali word.
Judgment on Jerusalem
Bengali name: যিরূশালেমের বিচার
Key terms: messenger_formula, abomination, bloodguilt, day_of_the_lord_wrath, mark_sign_tav
Review routing: Human theologian
Jerusalem’s judgment is a specific, dated historical catastrophe (586 BC), not a symbol of an impersonal cyclical cosmic-age ending as in Hindu cosmology (yuga cycles); the historical specificity must be preserved even while the typological force of the judgment oracles for later readers is retained, consistent with the Romans-baseline caution on fulfillment_of_prophecy.
God’s Presence Departing
Bengali name: ঈশ্বরের উপস্থিতির প্রস্থান
Key terms: glory, jealousy_covenantal, cherubim, temple_sanctuary_ot
Review routing: Human theologian
The narrative and visual continuity of মহিমা (glory) departing stage by stage (temple → threshold → city gate → Mount of Olives) must be tracked with one fixed term throughout, or Bengali readers will lose the geography of the withdrawal that the whole book’s plot depends on to make sense of the later return (ch. 43). Idolatry provoking covenant-jealousy (not petty envy) is the trigger and must be framed accordingly.
God’s Presence Returning
Bengali name: ঈশ্বরের উপস্থিতির প্রত্যাবর্তন
Key terms: glory, place_of_my_throne, dwell_permanently, yhvh_shammah, temple_sanctuary_ot
Review routing: Human theologian
The return of মহিমা by the identical departure route reversed (chs. 10-11) is the narrative and theological climax of the entire book and must use identical vocabulary to the departure sequence so the resolution is recognizable. বসবাস করা (to dwell permanently) must be established as the fixed rendering of שָׁכַן across all tabernacle/dwelling-presence material, since this permanence claim directly answers Israel’s exile-despair and cannot be softened into a temporary or partial presence, unlike a Hindu deity’s occasional descent (অবতার) already rejected elsewhere in this curriculum’s baseline for exactly this reason.
The New Heart and New Spirit
Bengali name: নতুন হৃদয় ও নতুন আত্মা
Key terms: new_heart_new_spirit, heart_of_stone_flesh, spirit_of_god_ot, holy_spirit_continuity
Review routing: Human theologian
This is the OT’s clearest anticipation of NT regeneration by the Spirit and must be rendered with a single fixed noun-phrase (নতুন হৃদয় ও নতুন আত্মা) across all four occurrences, while preserving the imperative/promissory mood distinction between 18:31 and 36:26. The OT আত্মা (Ezekiel’s own রুহ্/রוּחִי, not consistently modified by “holy”) must be linked to, but not simply identified with, the Romans baseline’s fixed NT term পবিত্র আত্মা, via an explicit continuity note.
Restoration and the Valley of Dry Bones
Bengali name: পুনঃস্থাপন ও শুষ্ক অস্থির উপত্যকা
Key terms: dry_bones_open_graves, breath_of_life, wind, spirit_of_god_ot, whole_house_of_israel, hope_tiqvah, great_army_chayil
Review routing: Human theologian
The chapter’s deliberate fourfold wordplay on רוּחַ (Spirit/breath/wind/my Spirit) cannot be preserved with a single Bengali word; if Bengali is forced to vary lexically per verse (নিঃশ্বাস/বায়ু/আত্মা), a mandatory translator note is required so teaching materials still communicate the unity Ezekiel intends. Additionally, this imagery must never use পুনর্জন্ম (reincarnation, forbidden by the Romans baseline for resurrection generally) and must be handled so readers understand this is national/corporate restoration imagery that only typologically, not literally, anticipates individual bodily resurrection.
High Risk Doctrines
Inspiration and Authority of the Prophetic Word
Bengali name: ভাববাণীর প্রেরণা ও কর্তৃত্ব
Key terms: prophet_prophesy, hand_of_the_lord, sign_oth
Review routing: Human theologian
Ezekiel’s prophetic word is God-breathed and, in ch. 37, causally effective (the spoken word raises the dead) — distinct from the Islamic doctrine of the Qur’an’s verbal dictation and from the Hindu concept of shruti heard by ascetic sages. Also distinct from false prophecy explicitly condemned within the book itself (ch. 13), so translation must not flatten the sharp true/false prophecy contrast the book insists on.
The Watchman and Prophetic Accountability
Bengali name: প্রহরীর ও ভাববাদীর দায়বদ্ধতা
Key terms: watchman, turn_repent
Review routing: Human theologian
প্রহরী must convey a personally accountable sentinel role (silence makes the watchman complicit in the hearer’s death), not a passive spiritual-guide or Sufi pir-like advisory role, nor a Hindu guru’s optional counsel — the stakes here are covenantal life and death, not devotional guidance.
Covenant Unfaithfulness and Idolatry
Bengali name: নিয়ম-অবিশ্বস্তता ও প্রতিমাপূজা
Key terms: idols, high_place, abomination, harlotry_covenant_unfaithfulness, jealousy_covenantal
Review routing: Human theologian
প্রতিমা (idols) is the everyday Bengali word for the worshipped images central to Durga Puja and other major Hindu festivals; the semantic overlap is accurate but pastorally acute given how frequently this term recurs (40+ occurrences) — requires standing teaching notes rather than euphemistic substitution. The marriage-unfaithfulness metaphor (ch. 16, 23) further requires a formal register given honor-shame sensitivities in both Bengali Hindu and Muslim communal contexts.
Judgment on the Nations
Bengali name: জাতিগণের বিচার
Key terms: nations_geopolitical, sea_monster_dragon, gog_and_magog, latter_days
Review routing: Human theologian
Ezekiel’s גּוֹיִם (specific historical political nations under judgment) must be rendered জাতি/জাতিগণ, not the Romans-baseline’s পরজাতি, which carries a positive missiological inclusion sense (Gentiles as fellow gospel-heirs) that would wrongly soften or contradict the judgment context. Additionally, the Pharaoh-as-sea-monster imagery risks collision with Bengal’s living folk-Hindu serpent/naga cult (Manasa Devi worship) if rendered with any serpent-deity-adjacent vocabulary.
Reunification and Davidic Hope
Bengali name: পুনর্মিলন ও দাউদীয় প্রত্যাশা
Key terms: servant_david_typological, prince_not_king, shepherd
Review routing: Human theologian
“My servant David” (আমার দাস দায়ূদ) is typological, fulfilled in Christ, not a prediction of the historical King David’s literal return; Bengali Muslim readers who venerate Dawud as a prophet-king lack the covenantal-promise dimension this argument depends on, so a mandatory teaching note connecting this to the Romans-baseline দায়ূদের বংশ doctrine is required to prevent either a flat historical misreading or a dismissal of the typology’s force.
Everlasting Covenant of Peace
Bengali name: শান্তির চিরস্থায়ী নিয়ম
Key terms: covenant_of_peace, everlasting_covenant, covenant
Review routing: Human theologian
This compound phrase must combine the two already-fixed Romans-baseline renderings (নিয়ম, শান্তি) without substituting synonyms, and must preserve that this covenant, unlike Sinai, is permanent and unilaterally secured by God’s own faithfulness rather than a renegotiated mutual contract (চুক্তি) — a distinction easily lost without care.
The Vision of the New Temple
Bengali name: নতুন মন্দিরের দর্শন
Key terms: temple_sanctuary_ot, place_of_my_throne, sons_of_zadok, clean_unclean_ritual, sacrificial_offerings
Review routing: Human theologian
Unlike the Romans baseline’s rejection of মন্দির for the NT church (to avoid Hindu-temple association), the literal OT temple building is properly রেন্ডার্ড মন্দির in established Bengali Bible convention, but must always carry a divine-name qualifier (সদাপ্রভুর মন্দির) so it is never mistaken for a generic Hindu temple reference nor confused with মণ্ডলী (church). The exhaustive architectural measurement itself carries theological weight (ordered, deliberate divine plan, not vague hope) that should not be abbreviated away in translation.
River of Living Water and Cosmic Renewal
Bengali name: জীবন্ত জলের নদী ও সৃষ্টির পুনর্নবীকরণ
Key terms: river_of_living_water, trees_for_healing, eden_garden_of_god
Review routing: Human theologian
The river’s source must remain explicitly the temple/God’s presence (not a generic natural river) to preserve the direct NT typological chain (John 7:38; Revelation 22:1-2), and the Eden-Ezekiel-Revelation restoration thread requires a mandatory teaching note or it will read as an isolated agricultural/botanical detail rather than Scripture’s climactic renewal image.
Gog and Magog / Eschatological Judgment of the Nations
Bengali name: গোগ ও মাগোগের শেষকালীন বিচার
Key terms: gog_and_magog, latter_days, recognition_formula
Review routing: Human theologian
Transliterate Gog and Magog as proper names without translating meaning; a mandatory teaching note distinguishing Ezekiel’s own near-historical horizon from Revelation 20:8’s later, non-identical reuse of the same names is required to prevent readers from collapsing the two into a single, confused eschatological timeline.
The “Son of Man” Address and the Prophetic Office
Bengali name: “হে মানব” আহ্বান ও ভাববাদীর পদ
Key terms: son_of_man_address, prophet_prophesy
Review routing: Human theologian
Bengali NT tradition already uses মনুষ্যপুত্র for Christ’s own self-designation as a title of veiled divine authority (Daniel 7; Gospels); reusing it unmarked for God’s 93 occurrences addressing Ezekiel risks readers importing Christological weight into what is, in Ezekiel, a marker of the prophet’s creaturely lowliness before God’s glory — the opposite theological direction. A standing translator note using হে মানব and distinguishing it from the NT title is required at first occurrence and applied identically throughout.
Medium Risk Doctrines
Holiness and Gradated Priestly Access
Bengali name: পবিত্রতা ও ক্রমবিন্যস্ত যাজকীয় প্রবেশাধিকার
Key terms: sons_of_zadok, clean_unclean_ritual, holy
Review routing: Native speaker review
This chapter is the one context in the curriculum where the ceremonial-purity pair অশুচি/শুচি is textually appropriate (literal OT ritual categories), distinct from পবিত্র (holy, moral/relational) used elsewhere; native speaker review should confirm the two vocabulary sets are not confused with one another within the same chapter’s teaching materials.
Inclusion of the Sojourner
Bengali name: প্রবাসীর অন্তর্ভুক্তি
Key terms: sojourner
Review routing: Native speaker review
Standard, established Bengali Bible rendering (প্রবাসী); the translation risk is minor, but the theological significance (covenant land-inheritance granted, not mere toleration) should be flagged in teaching notes as continuous with the Romans baseline’s Unity of Jews and Gentiles doctrine.
Sabbath as Covenant Sign
Bengali name: নিয়মের চিহ্ন রূপে বিশ্রামবার
Key terms: covenant
Review routing: Native speaker review
বিশ্রামবার is an established, low-ambiguity Bengali Bible term; the main task is keeping the rendering consistent between the historical-narrative usage (ch. 20, Israel’s persistent Sabbath-breaking) and the liturgical-calendar usage in the restored temple’s worship (ch. 46).
Referenced passages